“The writings of Imām Abū Ĥanīfah, and they are in five books: Fiqh al-Akbar, Risālah, Fiqh al-Absaţ, Kitāb Áālim wa’l Muta’állim, and the Wasiyyah attributed to the Imām.
There was much difference regarding that, from among them were those who rejected its attribution to the Imām completely, and [they said] that they were not from his writings, and from among them were those who attributed them to Muĥammad ibn Yūsuf al-Bukhārī,
who had the ephithet Abū Ĥanīfah, and this is the statement of the Mútazilah, due to what is in them of voiding their crooked proofs and their claims that the Imām was from them, as mentioned in Manāqib al-Kardariyyah, and this is a falsehood from them upon the Imām,
for indeed he, may Allāh be pleased with him, and his two companions were the first to speak regarding the principles of the religion and protected them by clear proofs at the start of the first century.”
He further writes:
“The correct view is that the discussions in these books are from the dictations of the Imām unto his students, such as Ĥammād, Abū Yūsuf, Abū Muţīý Ĥakam ibn Ábdullāh al-Balkhī, Abū Muqātil Ĥafş ibn Muslim al-Samarqandī.
From among them were those who compiled them and a group from the imāms transmitted them from them, such as Ismāýīl ibn Ĥammād, Muĥammad ibn Muqātil al-Rāzī, Muĥammad ibn Samā’áh, Nuşayr ibn Yaĥyā al-Balkhī, Shaddād ibn al-Ĥakam, and other than them,
until it reached Imām Abū Manşūr al-Māturīdī through rigorously authenticated chains.”
He further writes, after listing the scholars who quoted from these books:
“Indeed, extracts from the five books are transmitted in around 30 books from the books of the imāms,
and this amount is sufficient to show that the ummah has accepted them, and Allāh knows best.”
“As for Fiqh al-Akbar, narration of Ĥammād ibn Abū Ĥanīfah from his father, then it has many commentaries.
It has been published many times, in many cities, just as many of its commentaries have
been published.
As for its chain of transmission, then in the preserved handwritten manuscript, under volume 226, in the Library of Shaykh al-Islām Állāmah Áārif Ĥikmat in Madīnah al-Munawwarah, may Allāh increase it in honour,
at the beginning there is the chain of Shaykh Ibrāhīm al-Kūrānī for the book reaching to Álī ibn Aĥmad al-Fārisī, from Nuşayr ibn Yaĥyā, from [Muĥammad] Ibn Muqātil, from Íşām ibn Yūsuf, from Ĥammād ibn Abū Ĥanīfah from his father, may Allāh be pleased with them all.”
“His son, the Faqīh Ĥammād ibn Abū Ĥanīfah: He was a man of knowledge, piety, uprightness, and complete fear of Allāh.”
Further:
“Ĥammād passed away at a mature age, in the year 176.
He has narrated from his father and other than he. His son, Imām Ismāýīl ibn Ĥammād, the Qāđī of Başrah, narrated from him.”
[Siyar, 6/403]
2. Íşām ibn Yūsuf al-Balkhī [d. 210 AH / 825 CE or 215 AH / 830 CE]
Ibn Ĥibbān al-Shāfiýī [270-354 AH / 884-965 CE] writes:
“Íşām ibn Yūsuf ibn Maymūn ibn Qudāmah al-Balkhī, brother of Ibrāhīm ibn Yūsuf. He narrates from Ibn al-Mubārak. The people of his city narrated from him.
He was a narrator of hadīth, established in narration, perhaps he made a mistake. His epithet was Abū Íşmah. He would raise his hands upon bowing and upon raising his head from it, and his brother Ibrāhīm ibn Yūsuf would raise [too].
Íşām passed away in the year 210.”
[Thiqāt, 8/521]
He included him in his book of trustworthy narrators.
Dhahabī writes:
“Íşām ibn Yūsuf ibn Maymūn ibn Qudāmah
Abū Íşmah al-Bāhilī al-Balkhī, brother of Ibrāhīm ibn Yūsuf.
[Narrated] from: Shú’bah, Sufyān al-Thawrī, and other than them.
[Narrated] from him: Má’mar ibn Muĥammad al-Áwfī, Ismāýīl ibn Muĥammad al-Fasawī, Muĥammad ibn Ábd ibn Áāmir al-Samarqandī al-Dayif, and his son Ábdullāh ibn Íşām, and others.
He and his brother were the Shaykhs of Balkh in their era.
“He studied fiqh with Abū Sulaymān al-Jūzjānī, [who took] from Muĥammad [ibn al-Ĥasan al-Shaybānī]...He passed away in the year 268, may Allāh have mercy upon him.”
[Jawāhir al-Muđiyyah, 2/200]
It is mentioned in Fađā’il e Balkh, regarding him:
“Faqīh [jurist], Áālim [scholar] and Zāhid [ascetic], Muĥaqqiq, Nuşayr ibn Yaĥyā al-Balkhī.”
Thus we see that the narrators of Fiqh al-Akbar were great scholars and among the righteous.
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Many Muslims incorrectly assume slavery is not a "good" thing. It is, and if it was not, then Allāh would not have permitted it, and His Beloved Rasūl ﷺ would not have engaged in it.
They erroneously assume that because freeing one's own slaves can be rewarded, that this somehow means slavery as a whole is evil and ought to be abolished.
Firstly, not all instances of freeing slaves are rewarded, it is only rewarded if done sincerely for the Pleasure of Allāh, otherwise if a person frees a thousand of his slaves without this sincere intention, then though it is valid, there is no reward.
Moreover, if a kāfir does so, there is no reward for him, regardless of his intention.
Secondly, a person is rewarded for giving charity if he does so purely for the sake of Allāh, but does this now mean private property is evil and must be abolished? Must governments take all wealth of individuals by force? Of course not.
In reality, this is modern-day apologetics designed to suit 21st century sentiment regarding slavery and has no basis in traditional Islam.
Today marks the day that one of the greatest Sunni scholars of India left this world: Alahazrat Imam Ahmad Raza Khan Hanafi Qadiri Baraylawi [1272-1340 AH / 1856-1921]
Here is a thread of some of my threads regarding him ad translations of his writings
His detailed definition and discourse regarding worship:
So yes, "Anti-slavery fight is a modern idea, Islam unanimously agreed with this this practice, this is the consensus", this is correct.
I don't know why people struggle with the historical fact that wholesale demonisation of slavery and opposition to slavery in the Muslim world is a recent occurrence thst began in 19thC and that for centuries nobody of any group or sect had any issue with slavery in of itself.
The first who conceptualised an identity was German lawyer, jurist, journalist Karl Heinrich Ulrichs [1825-1895].
Prior to this, the focus was on the act of the individual, whereas activists such as Ulrichs shifted the focus towards the nature of the individual.
In 1867 he attended the Congress of German Jurists in Munich and argued for the repealing of laws which prohibited sodomy, mentioning that nature had implanted this inn them, and thus such laws are discriminatory against them.
The one deserving of Khilāfat is he who possesses the seven conditions of Khilāfat, that is:
1. Man,
2. Sane,
3. Pubescent,
4. Muslim,
5. Free,
6. Capable,
7. Qurashī
These seven conditions are necessary such that if even one condition is missing then the Khilāfat shall not be sound. The elucidation of this is in all books of creed.
Imām Taftāzānī says in Sharh al-Aqā’id:
“{He ought to be from Quraysh, and it is not permissible from other than them} meaning, it is stipulated that the Imām be a Qurashī due to his saying, upon him be blessings and salutations, ‘The Imāms are from Quraysh.’
Muslims ought to remember that Allāh has created cattle for the benefit of mankind, and they are a great blessing and favour from our Lord.
There are numerous explicit verses in the Qur'ān which clarify this, and to oppose this is detrimental to one's faith.
It is necessary not to fall prey to modern ideas of veganism, environmentalism, etc, which claim that benefitting from animals is immoral, harmful, unjust, and is destructive for the environment.